The Festivals and Fasts Rosh Hashanah (Tishri 1) Also known as Yom HaDin, Yom HaZikaron (Day of Remembrance) and Yom Teruah (Day of breathing or blowing).

This holiday celebrates the creation of Adam, and therefore of the world, and as such is the new year for calculating calendar years, sabbatical and jubilee years, vegetable tithes, and tree-planting (determining the age of a tree). This holiday is characterized by repentance, which is symbolized by the blowing of the shofar a hundred times. During the afternoon of the first day, many follow the practice of tashlikh, symbolically casting away sins by throwing stones into the waters.

Fast of Gedaliah (Tishri 3)

This fast commemorates the slaying of Gedaliah Ben Akhikam, whom Nebuchadnezzar appointed governor of Judah after the first destruction of the Temple (Jeremiah 40:7, II Kings 25:22.) His death was the final blow to hopes that the Jewish state might survive the Babylonian domination.

Yom Kippur (Tishri 10)

The day of repentance. The holiest and most solemn day of the year. Its central theme is atonement and reconciliation. Traditionally, there are prohibitions on eating, drinking, bathing, and conjugal relations.

It is customary for the pious to immerse in the mikveh on Erev Yom Kippur.

Yom Kippur services begin with Kol Nidrei, which must be recited before sunset. A tallit is donned for evening prayers--the only evening service of the year in which this is done. The Ne'ilah service is a special service held only on the day of Yom Kippur, and deals with the closing of the gate, the last chance for repentance. Yom Kippur comes to an end with the blowing of the shofar, which marks the conclusion of the fast.

Succoth (Tishri 15) The third Pilgrimage festival, it is also known as The Feast of Booths (Tabernacles), The Feast of Ingathering, or just simply The Hag (The Festival).

Succoth is a seven day festival, with an eighth day: the first day is celebrated as a Sabbath, the following five days (Chol HaMoed) are weekdays that retain some aspects of the festival, the seventh day, Hoshanah Rabbah, and the eighth (Shemini Atzeret) days have special observances of their own.

Succoth commemorates the life of the Israelites in the desert during their journey to the Promised Land. During their wandering in the desert they lived in booths (Succoth). Four species of plants are used to celebrate the holiday: the lulav (palm branch), etrog (lemon-like citron), myrtle, and willow. The etrog is handled separately, while the other three species are bound together, and are collectively referred to as the lulav.

During the five intermediate days of Succoth, it is customary to read the book of Ecclesiastes. Hosha'nah Rabbah (The seventh day of Succoth).

This day closes the period of repentance that began on Rosh Hashanah. Tradition has made this day into a sequel to the Days of Awe, lengthening the period of penitence and postponing the day when final sentence is to be rendered.

Shemini Atzeret (Tishri 22) The eighth day of Succoth.

In the Talmud it is written that "the eighth day [of Succoth] is a separate festival", so Succoth is really observed as seven days, and Shemini Atzeret is observed as a separate holiday. It marks the beginning of the rainy season in Israel.

Simchat Torah (Tishri 23) Rejoicing with the Torah. The finale of Succoth.

In Israel, Succoth is eight days long, including Shemini Atzeret. Outside Israel (the Diaspora), Succoth is nine days long. Thus the eighth day is Shemini Atzeret, and the extra (ninth) day is Simchat Torah. In Israel, the festivities and customs associated with Simchat Torah are celebrated on Shemini Atzeret. The last portion of the Torah is read on this day. The following Shabbat the reading of the Torah starts again at the beginning of Bereshit, Genesis. Festivities begin in the evening with Maariv. There are seven hakafot (processions) of the Torah around the Synagogue. Services are joyous, and humorous deviations from the standard service are allowed, and even expected.

Chanukah (Kislev 25) Also known as Hag Ha'urim (The Festival of Lights) and The Feast of Dedication.

The story of Chanukah is preserved in the books of the First and Second Maccabees. These books are not part of the Tanakh, but are part of the Apocrypha (Hebrew historical and religious material that was not codified as part of the Bible.) The miracle of Chanukah is referred to in the Talmud, but not in the books of the Maccabees. It marks the defeat of Assyrian forces that had tried to prevent Israel from practicing Judaism. Judah Maccabee and his brothers destroyed the overwhelming forces, and rededicated the Temple. The eight-day festival is marked by the kindling of lights with a special Menorah, called a Chanukiah.

The Fast of the Tenth of Tevet (Tevet 10)

The fast marks the beginning of the siege of Jerusalem by the forces of Nebuchadnezzar, and is thus connected with the destruction of Jerusalem.

Tu B'Shevat (Shevat 15) The New Year for trees.

This day was set aside in the Mishna on which to bring fruit tithes. It is still celebrated in modern times. In the 1600's, Rabbi Yitzchak Luria of Safed and his disciples created a short Seder, somewhat reminiscent of the Seder observed on Pesach, that explores the holiday's Kabbalistic themes.

Purim (Adar 14)

This festival commemorates the events found in the Book of Esther. The Shabbat preceding Purim is called Shabbat Zachor (the Sabbath of remembrance). The day before Purim - Adar 13 - is the Fast of Esther. The book of Esther is written in the form of a scroll - the Megillah. It is chanted on Purim in the evening and on the next day after the Torah reading.

Shushan Purim (Adar 15)

In the Book of Esther, the rejoicing in the walled city of Shushan took place one day later (Adar 15) than elsewhere (Adar 14). Therefore, this day has come to be known as Shushan Purim. To the present day, Purim is observed on Adar 15 in such cities, most notably Jerusalem, as were walled cities at the time of the events described in the Book of Esther.

New Year for Kings (Nisan 1)

Nisan is the first month of the Hebrew calendar; in Mishnaic times it was celebrated as the New Year for Israelite Kings and months. In addition to this "New Year", the Mishna sets up three other New Year's: Elul 1, for animal tithes, Tishrei 1 (Rosh HaShanah), and Shevat 15, the New Year for Trees/fruit tithes. Ever since the Babylonian diaspora, only the Rosh HaShanah and Tu B'Shevat are still celebrated.

Tzom Bechorot: The Fast of the First Born (Nisan 14)

In commemoration of the slaying of the first-born sons of the Egyptians as the Tenth Plague visited on Pharaoh, while their Hebrew counterparts were "passed over" (i.e. spared, hence the English name Passover for Pesach), first-born sons are required to observe a minor fast on the day before Passover. However, if they attend a simcha (joyous occasion) such as a wedding or a siyum (a celebration marking the completion of the study of a tractate of the Talmud), they are allowed to break the fast. Therefore most Orthodox synagogues arrange for a siyum on that day.

Pesach (Nisan 15) The first Pilgrimage Festival

Pesach commemorates the liberation of the Israelites from Egypt. The first Seder is on the evening of the 14th (this is the beginning of the 15th). On the evening of the 15th (This is the beginning of the 16th), the second Seder is held, and the Sefirat HaOmer, counting of the Omer, starts. The Omer is a counting down of the days from the time of the departure from Egypt, until the time the Torah was received at Mount Sinai at Shavuot.

Sefirah (The counting)

Sefirat HaOmer also known simply as The Omer, this 49 day period between Pesach and Shavuot is defined by the Torah as the period to bring special offerings to the temple in Jerusalem; This makes physical the spiritual connection between Pesach and Shavuot. Pesach marks the physical liberation from Egypt, and Shavuot marks the receiving of the Torah, the spiritual liberation. The counting begins the second night of Pesach.

Traditionally, the Sefirah is a time of sadness. During this period, 12,000 of Rabbi Akiva's disciples died. This occurred during the Hadrianic persecution that followed the Bar Kochba revolt, in which Rabbi Akiva was involved. During this period (with one exception - Log B'Omer, the 33rd day), customarily no weddings take place, no hair is cut, and no activities occur involving dancing and music. The period is more culturally-dependant than the ban itself. In some cultures, the period is from Pesach to Lag B'Omer. Others go from Rosh Chodesh Iyar to Shavuot. Yom Haatzmaut and Yom Yerushalayim are days on which people who celebrate them take haircuts or take haircuts the day before.

Yom Ha'Shoah (Nisan 27) Holocaust Remembrance Day.

Yom HaZikaron (Iyar 4) Day of remembrance.

In honor of Israeli veterans of the War of Independence.

Yom Ha'atzma'ut (Iyar 5) Israel Independence Day.

Lag B'Omer (Iyar 18--The 33rd day of the Omer)

Lag B'Omer takes place during the Sefirah. During this day there was a break in the Hadrianic persecution. Weddings and joyful occasions are permitted.

Yom Yerushalayim (Iyar 28) Jerusalem Day

Marks the reunification of Jerusalem and The Temple Mount under Jewish rule almost 1900 years after the destruction of the Second Temple, at the end of the six-day war in 1967.

The Hallel [a series of prayers of praise] is recited. Israel's Chief Rabbis advocate reciting Hallel with a blessing.

The new holidays of Yom Yerushalayim, Yom HaZikaron, Yom Ha'atzma'ut and Yom HaShoah are still too new for any consensus to have developed in the Jewish community as to the appropriate liturgy.

Shavuot (Sivan 6, 7) The second Pilgrimage Festival, it is also known as The Feast of Weeks, Hag Haqatsir (The harvest festival), Hag HaShavuot, or just 'Atzeret (The conclusion of Pesach).[Literally, the Hebrew word 'Atzeret' means conclusion.]

Shavuot marks the end of the counting of the Omer. According to Rabbinic tradition, the Ten Commandments were given on this day. It is customary to read the Book of Ruth on this day.

The Fast of the Seventeenth of Tammuz (Tammuz 17)

Mentioned by the prophet Zechariah (the fast of the fourth month), the 17th of Tammuz marks the beginning of the destruction of Jerusalem. On this day in 70 C.E. the Romans breached the walls encircling Jerusalem, which led to the destruction of the second Temple. (During the siege preceding the first destruction of the Temple in 587 BCE, the Romans breached the walls on the ninth of Tammuz (Jeremiah 39:2), but both events are commemorated on the same date. The actual destruction of the Temple itself took place on the 9th of Av--both in 587 BCE and 70 C.E. See Tisha B'Av.)

For the traditional, this day is observed by fasting. The fast begins at sunrise and concludes at sunset of the same day. This applies to all fasts, with the exception of Yom Kippur and Tisha B'Av, both of which begin on the preceding night. Fasting is the only restriction imposed; Working and bathing as usual are permitted.

The Three Weeks (Tammuz 17-Av 9) and The Nine Days (Av 1-Av 9)

For the traditional, the days between the 17th of Tammuz and the 9th of Av are considered days of mourning, for they witnessed the collapse of Jerusalem. In the Ashkenazi Jewish minhag (custom), weddings and other joyful occasions are traditionally not held in this period.

A further element is added within the three weeks, during the nine days between the 1st and 9th day of Av. During this period, the pious refrain from eating meat and drinking wine, except on Shabbat or at a Seudat Mitzvah (such as a Pidyon Haben or completing the study of a religious text.) Many minhags observe a ban on cutting one's hair during this period. However, the length of time varies: some refrain only during the week in which Tisha B'Av falls. Tisha B'Av (Av 9) the saddest day of the Jewish calendar. On this day both the First and Second Temples were destroyed. (587 BCE and 70 C.E.) On this day in 1290, King Edward I signed the edict compelling the Jews to leave England. The Jewish expulsion from Spain in 1492 also occurred on this day. Tisha B'Av also marked the outbreak of World War I.

The fast of Tisha B'Av begins after Maariv services, Sefer Eicha (the book of Lamentations) is read. This is followed by the reading of Kinot, sorrowful hymns that emphasize the import of the fast. On the day of the ninth, Tallit and tefillin are not worn during shacharit services, as a sign of mourning.

New Year for Animal Tithes (Taxes) (Elul 1)

This day is set up by the Mishna as the New Year for animal tithes, which roughly corresponds to a New Year for taxes. This is similar to the tax deadline in the United States of America, on April 15. This holiday has not been observed since the Babylonian diaspora.

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